men. There is nothing in all this, but what every man may easily understand. By reading the life of Jesus one may better learn what it is to be a good man, than by turning over all the volumes of ancient or modern philosophers.

Another excellency of Christ's example is, that it agrees with his own instructions It is nothing else, but his own rules reduced to practice. He was not like the Scribes and Pharisees, who laid on men's shoulders heavy burdens, which they would not move with one of their fingers; and who daily contradicted in practice, what they strenuously enjoined in precept. He acted fully up to his own system; and in prosecution of it did many things far more hard and difficult, than what he requires of us. In this he differs from other teachers, who go farther in precept than in pattern.

It is a recommendation of Christ's example, that in it the most difficult virtues of religion are most conspicuous; such as meekness under provocations, love of enemies, the forgiveness of injuries, contempt of worldly riches and honours, labour and self-denial_in_doing good, and patience and resignation under great afflictions; and yet all these are modest virtues, which make no ostentation of themselves, and are least apt to attract the notice and esteem of the world. The virtues of those, whose characters have usually been celebrated, are either of the easy, or of the showy kind; such as may be practised without self-denial, or such as will excite admiration in the spectators. The modest

and the difficult virtues, which were most distinguished in Christ, have been least apparent in the great men of the world. In this respect he exceeded all others, and gave the most undeniable evidence of the goodness of his heart, and the excellency of his religion.

Such an example, while it marks out the course which we are to pursue, should animate our resolution to enter upon, and to persevere in that course.

we

Jesus, as a man, had, indeed, many advantages, which have not. He was born holy,' and free from those inordinate propensities, which are common to us. He was anointed with the Spirit above his fellows. The Spirit was given him without measure. In him dwelt the fulness of the Godhead. But still, as a man, he was compassed with our infirmities, and tempted as we are. And he knows how to have compassion on us, and his grace is sufficient for us. Sensible of our weakness, we may be strong in the grace, which is in him.

We may perhaps think it would have been a greater encouragement to us to have seen our duty practised by one, who came near to us in weakness; by one, who was no more than a man. But then we must consider, that the Son of God, though without any sinfulness in his flesh, was made in the likeness of our sinful flesh; he bare our infirmities, and suffered being tempted. His example therefore could not have come nearer to our case, without wanting that perfection, which is its highest recommendation, and which makes it an

infallible rule for our conduct in

life.

The perfection, which appeared in Christ, is proposed to us, as the object of our aim; but not required as the condition of our salvation. Through the righteousness of this great Redeemer, God accepts that penitence, which renounces sin with abhorrence, and that faith, which purifies the heart, and which humbly and ardently aspires to the measure of the stature of the fulness of Christ. In him believers are complete; for to them he is made wisdom, righteousness, sanctification and redemption.

SURVEY OF

THEOPHILUS.

NEW ENGLAND CHURCHES.

(Continued from page 173.)

THE increasing indifference of our churches respecting the theological opinions of ministers, is an evil proper to be noticed in this survey. In general, very little inquiry is made concerning the religious qualifications of of a preacher. The question, whether he embraces the doctrines of the gospel, often exposes to contempt the person, who offers it. Churches manifest an undue regard to the external accomplish ments of ministers, with a corresponding inattention to the purity of their sentiments and the sanctity of their lives. It is not unfrequently the case, that a man is introduced into the sacred of fice, when it is not known either from his preaching, or conversation, or from the proceedings of the ordaining council, whether

he believes one system of relig ious opinions, or another. Tho' such apparent indifference in our societies may conceal strong prejudices against the general faith of the reformed church, and a secret persuasion, that he embraces and will preach those lax sentiments, for which they have a strong predilection.

Now from whatever motive such negligence in our churches, and under whatever specious names and fair pretences it may seek to hide itself, it is an evil of great magnitude; as will ap pear from the following conside

rations.

First. It is a violation of inspired precepts. By some direct commands, and by many plain intimations, God urges upon Christian churches the importance of using the most watchful care respecting the religious sentiments of their teachers. If there come any unto you, says John, and bring not this doctrine, that is, the doctrine of Christ, which he preached, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds. "They, who, from choice or negligence, encourage those preachers, who hold not the true doctrine of Christ, are, in a measure, chargeable with all the fatal effects of their errors. Paul gives a similar direction. I beseech you, brethren, mark them, who cause divisions and offences contrary to the doctrine, which ye have learned, and avoid them. Not very unlike this is the injunction of Solomon. Cease, my son, to hear the instruction, which causeth to err from the words of knowledge. Christ inculcates caution on the

same subject. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. Peter's prophetic eye foresaw that the church would be misled and corrupted by such characters. There were false prophets among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring on themselves swift destruction. Paul beheld the churches of Galatia actually infested by deceivers. There be some, who trouble you, and would pervert the gospel of Christ. What a great evil he esteemed every departure from the gospel doctrine, appears, from the anathema he denounced against the propagators of error. Though we, or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. He is so impressed with the importance of the subject, that he immediately repeats the solemn sentence; If any man preach any other gospel unto you, than that ye have received, let him be accurs ed. By Jeremiah, God highly criminates his people for approving false prophets. A won derful and horrible thing is committed in the land; the prophets prophesy falsely, and the priests bear rule by their means; and my people love to have it so. In addition to this, the Scripture particularly points out the requisite qualifications of gospel ministers; of which this is not the least important, that they hold fast the faithful word, and teach the things, which become sound doctrine, Now after Scripture

has given such plain directions what characters to choose for religious instructors, and such solemn cautions to avoid those, who hold not the true doctrines of Christ, how can the churches, without great guilt, neglect the duty? What displeasure of God do they incur by their cold indifference respecting a subject, on which he hath given them such abundant instruction, and so many precepts and warnings.

Secondly. The evil of that indifference, which many churches manifest respecting the religious sentiments of ministers, appears from this consideration, that erroneous sentiments are commonly connected with the want of Christian piety. It is to be expected, that men will feel and act according to their prevailing belief. If their sentiments are lax, their practice is likely to be so too. Christianity is one con sistent whole. Its theoretic and practical parts perfectly harmonize, and are inseparable from each other. The cordial belief of gospel truth tends directly to promote the holiness, which the gospel enjoins. Nor can gospel holiness be found, except in connexion with evangelical sentiments, For example. They, who disbelieve the divine glory of Christ, cannot exercise towards him that religious faith, worship, and submission, which constitute an essential part of Christian holiness. If men entertain erroneous apprehensions of God's character, law, and gov ernment, they must be erroneous in their religious practice. For every part of true Christian piety has respect to those ob jects, and must receive its pe culiar complexion from the man

ner in which they are apprehended. Defective views of the evil of sin will be attended with defective repentance. Disbelief of the atonement, as it arises from a wrong idea of God, naturally occasions a misplaced hope of his favour. Even the ministerial office, though ever so sacred, cannot ingraft solid Christian piety upon antichristian opinions. The belief of the heart will show itself in the life. The Spirit of Christ, which guideth into all the truth, does not dwell in those, who reject the truths he taught. How important an article, then, in a gospel minister's character, is his belief. And how great an evil it is in many of our churches, that his belief is considered of no importance. It is treating with indifference what is essential to a minister's personal religion. Indeed, those churches, that are not desirous to ascertain, whether a preacher believes the scheme of evangelical truth, are equally unconcerned as to his experimental godliness.

The same remarks are, in a considerable degree, applicable to the indifference, which churches show, respecting the religious sentiments of their members. Such indifference, often miscalled charity, is found in those only, who overlook the importance of regeneration, and are disposed to build up the church with materials, which the fire of the last day will con

sume.

Thirdly. The evil now under consideration rises in our view, when we consider the extensive influence of a minister's religious sentiments upon his own conduct in the sacred office, and upon the

interest of the church. If a minister cordially believes the whole counsel of God, he will not shun to declare it; as Paul says of himself and the other apostles, we believe, and therefore speak. Peter and John expressed the same sentiment; we cannot but speak the things, which we have seen and heard. As a full exhibition of the truth is so capital a part of ministerial duty, how indispensable it is, that every minister fully believe the truth. For we are not to suppose that an honest man's preaching will go beyond his belief.

The beneficial effects of displaying evangelical truth need not be particularly described. They have been acknowledged in all ages of Christianity. The conversion of sinners, and the progressive holiness of the saints have taken place through the instrumentality of divine truth. On the other hand, how woful is the consequence of withholding the truth and propagating error. It has been felt, and is now obvious to every beholder, in many New England churches. Their faith, and with it their discipline and morals have been gradually corrupted. From the erroneous sentiments and loose conduct of ministers, multitudes of nominal Christians have taken a licence to cast off the restraints of the law and gospel, and to live according to the course of this world. They no longer feel the obligations of their holy profession, and are not distinguished from the children of disobedience. All the evils found in the churches are promoted by erroneous, unfaithful preachers. Their influence is pernicious also, with respect to men in gene

ral. Conviction of sin is prevented. The wicked, instead of being solemnly warned, are flattered with delusions, and so sleep, undisturbed, in an impenitent state. Go to the places, where the salutary truths of the gospel are withheld, and false theories, empty declamations, or cold moral essays are substituted in their place. Do you find sinners deeply impressed with the criminality of living without God in the world, and with the importance of a penitent, godly life? Do you hear them seriously proposing the question, What shall we do to be saved? a question, which the apostles always rejoiced to hear, and were ready to answer, but which many clergymen at this day totally discountenance, and treat with scorn. What a pestilence in the Christian world is the influence of such ministers. Even the most godly have their share of the injury. What edification can they derive from the instructions of God's house, when the most momentous truths are passed over in contemptuous silence? What a disturbance and grief must it be to them, if, when going to the temple of religion, they cannot know, but that in the place where the light of heaven should shine, they shall be overshadowed with the mists of error? Does not men's attendance upon the gospel ministry, as it is conducted in many parts of New England, instead of promoting their salvation through belief of the truth, tend to a contrary purpose?

Ministers, who are not established in the belief and love of the gospel, will not be faithful in Christ's cause. They will not

cultivate his vineyard, but leave it to be laid waste. They will resemble the shepherds so severely reproved by Ezekiel, who fed themselves and not the flock. The diseased ye have not strengthened, said God by the prophet, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost. They subject themselves to the fatal sentence of those, who daub with untempered mortar, who heal wounds slightly, and cry, Peace, peace, when there is no peace.

When, therefore, churches are negligent of the religious sentiments and the piety of their ministers, they show themselves wholly unconcerned respecting the effects of the gospel dispensation. In a degree they are responsible for all the mischief which is done by unqualified teachers. They are guilty of encouraging and and supporting those, who not only refuse to go into the kingdom of heaven themselves, but, by the errors of their faith and the unholiness of their example, hinder others from entering. So that, if the woful influence of erroneous teachers is seen in the corruption of the faith, the discipline, and the morality of the churches; if nominal Christians are loosed from the restraints of religion, and openly conformed to the world; if conviction of sin is prevented, and the impenitent are flattered and hardened; and if God's own people, instead of being edified and comforted, lose the sensible blessings of religion, pine for want of spiritual food, or are for a time carried away